"A man asked his wife, 'What would you most like for your birthday?'She said, 'Oh, I’d love to be ten again.'He came up with a plan, and, on the morning of her birthday, he took her to a theme park. They rode every ride in the park together.Lunchtime soon came, so they went to a fast food restaurant, where she was given a big burger with french fries and a milkshake. After lunch, he took her to a movie theater to watch the latest movie for kids— complete with popcorn and soda. It was so sweet.At last, she staggered home with her husband and collapsed into bed. Her husband leaned over and asked, 'So, sweetheart, what was it like being ten again?'She looked at him and said quietly, 'Actually, I meant the dress size.'""Inward-looking society means they are more interested in themselves than in other people or societies. It often carries a connotation of being insular or self-focused. And when we describe a people or society as outward-looking, it means they are more interested in others beyond themselves. They have an open-minded perspective and actively engage with other people, organizations, and global issues. An outward-looking approach fosters collaboration, understanding, and a broader worldview," Cananga continued."Before we go on with these terms, allow me to continue with the Islamic Calendar.The fifth and the sixth months of the Islamic Calendar are Jumada al-Awwal and Jumada al-Akhir. Jumada al-Awwal or 'the initial Jumada', also known as Jumada al-Ula or Jumada I, spans 29 or 30 days. Jumada al-Akhir, 'the final Jumada', also known as Jumada al-Thani or Jumada II. The origin of these months' name is theorized by some as coming from the word jamād (جماد), meaning 'arid, dry, or cold'. There is no special prohibition or sacred—and of course, Sharia orders must still be implemented—prescribed for Muslims in both months.If we refer to the word 'arid', what comes to our mind is desert. What is a desert? Different people will have different answers to this question based on their experience and imagination. Desert is one of those familiar yet ambiguous words whose meaning changes depending on people, time, and place. It is one of those words whose various meanings can change the very image one has of reality. The personality of the desert is as difficult to capture in everyday language as in the imagination or scientific research.English word 'desert', can be traced back to 11th Century Latin. The word first described the result (desertus: deserted, abandoned) of an act of separation (deserere: to desert, to leave). A little later, the word was used to denote a place (desertum: desert), an empty or emptied site, uninhabited or depopulated. The various forms this word has taken over the years reflect this ambiguity. The object and the idea, as well as the words to talk about them, exist in humanity’s oldest texts: Babylonian, Egyptian, Hebrew, Chinese, etc.In Medieval times, hermits would retire to the desert. The term, in this context, denoted both the isolation from other people as well as the barrenness of the place, the solitude and mysticism of the situation. In the 17th Century, 'deserts' chiefly evoked the idea of chosen spots that were distant and discreet, where one could 'flee into a desert from the approach of humans'. It was a place that was cut off from the world, voluntarily so, as was the case at the Port-Royal-des-Champs convent, or as a result of circumstances, as in the case of the Camisards, French Protestants who lived in an isolated region of France. From the 18th Century onwards, however, it is the geographic sense of the word that prevails. A desert is a seemingly lifeless region, uninhabited, uncultivated, arid (from the Latin arere, to burn, to dry), and sterile due to its dryness. The 19th and 20th Centuries, in turn, saw the rise of new forms of deserts: economic and demographic deserts due to rural flight toward industrial and urban areas. Finally, 'desert' is used in a psychological sense to talk about an internal state resulting from a sense of deprivation of the heart or mind.Further, in general usage, desert is usually associated with two other words: drought and aridity, which are considered to be equivalent or interchangeable, but which, in reality, are not true synonyms. The semantic confusion that results from this usage is all the more problematic as it hampers the analysis of two distinct phenomena, which have different consequences both on the dynamics of the regions concerned as well as on the lives of the people who live there.Aridity and drought are indeed the fundamental characteristics of a desert. They arise from a combination of multiple causes that involve the atmosphere, the earth, and even extra-terrestrial causes, on the one hand, while also involving the human condition, on the other. Variable across space, aridity offers geographic nuances that can be measured to varying degrees and that highlight the large diversity in deserts that people are often unaware of. A phenomenon that has existed from the earliest geological ages, aridity has often left sedimentological and geomorphological evidence that can often still be seen in certain landscapes.Fernand Joly refers to a desert as an empty or abandoned space, with no life or very little life in it, perceived as having these qualities in comparison to a more populated and attractive environment. The geographic meaning of this word was established over the 18th and 19th Centuries because of explorers, and the deserts that we see on maps today date back to the maps of the 18th and 19th Centuries. However, deserts are far from being homogeneous and they differ in various aspects depending on both time and place. Desert or desertic, therefore, is only relative, being subjective and vague terms that depend on each person’s understanding and experience.Desert life naturally leads to reflection, meditation, and sometimes even mysticism. Everything turns through this way: the beauty and bare horizons, the splendor of the starry skies, the austerity of everyday life, and the silence. Many deserts have welcomed religious men and women seeking purity and solitude; many religions have been born or spread here. These religions, which were guidelines for how to live, a means to establish links of solidarity, and sources of faith and hope, collided with social conditioning and political powers. Yes, the desert is the birthplace of religions.Religion, which was guidelines for how to live, a means to establish links of solidarity, and a source of faith and hope, collided with social conditioning and political powers. Even today, their rivalries and successes can be retraced across the Afro-Asiatic desert. Sedentary communities in the Nile Valley in ancient Egypt were devout practitioners of the cult of the dead. The living practiced a polytheism that was inherited from local divinities, which were more or less emblematic of, or subordinate to, the Sun God. An official religion of the Sun (Amon) emerged around the start of the 2nd millennium BCE, headed by a powerful clergy. Powerful enough, at least, to defeat, in the middle of the 14th Century BCE, the monotheistic reform (a single god, Aton) imposed by the Pharaoh Amenhotep IV (Akhenaton). The Egyptian religion spread, through conquest, into Libya, Nubia, Ethiopia, Sudan, Phoenicia, Palestine and as far as Syria and Mesopotamia. However, in Asia, it came up against the Assyro-Babylonian faiths.Like the Egyptian religion, the religion practiced in Mesopotamia was that of a sedentary community, pragmatic and adhering to the cycles of nature. The farming villagers of the heroic age, Sumerians and Semites of the 4th and 3rd millenniums BCE (Chaldeans), erected temples to sky gods and fertility deities for the fertility of the land. Their influence, however, did not extend very far beyond the middle course of the Tigris and the Euphrates (Babylonia).Buddhism was taught for the first time in the environs of Benares, toward the end of the 6th Century BCE, and from the 5th to the 2nd Century BCE, Buddhism extended its influence all over India (including Kashmir and the Punjab region) and beyond, as far as Ceylon and China.Judaism is the religion of Yahweh. It is the history of a nomadic people who are gradually sedentarizing and of the founding of a religion that would spread all over the world. In the first half of the 2nd millennium BCE, the Semitic clans, the Hebrews, herded cattle between the Chaldees and Egypt across the Syrian and Arabian deserts.The message of Christian's Salvation, spread rapidly among the pagans, to preach the Good News. The spread of this religion, facilitated by the rise of poverty in the wake of economic decline, had a greater impact in the cities than in the countryside. It was adopted in cities in Palestine, Syria, and Anatolia, all the way up to Mesopotamia and India. By the middle of the 1st Century CE, Christianity was present throughout the Roman provinces in Asia and had entered Persia, Egypt, and North Africa. This alarmed the Jewish authorities in Judea and the Imperial powers in Rome and set off a wave of persecution that only ended in the early years of the 4th Century CE.Starting from Mecca, then to Medina, Islam spread to all over the world. By the end of the 8th Century, all of the deserts in Africa and Asia had been Islamized, except for the Caspian-Aral-Balkhash region, Tibet, and Chinese protectorates controlled by the Tang dynasty (Dzungaria, Tarim, Alashan). In just a few decades, all former rulers of the Afro-Asiatic deserts were overthrown. The Western world suddenly found that on their southern and eastern flank, as the Chinese discovered on their western flank, they were now bordered by people whose power and religion had been born in the desert.When Fénelon—17th Century archbishop of Cambrai, a city in the north of France, renowned for his eloquence. He was a champion of women’s education, an uncommon stance in those times—exclaimed, 'But look! The most beautiful desert you could ever see. Do you not marvel at these streams that fall from the mountains, these steep rocks?', he was singing the praises of one of those wild retreats of which his contemporaries would often dream. Modern-day travel agencies celebrate a more truthful picture of a desert–bare landscapes, a sea of sand, and five-star bivouacs. The Paris–Dakar Rally racers, whose tracks despoil the Saharan landscape with impunity, bring to television audiences the idea of a threatening desert: devious, enchanting, and sometimes deadly!The desert-human analogy invites reflection on struggle, revelation, and adaptation—a shared journey across seemingly barren landscapes. Deserts are landscapes of contrasts—harsh, barren, and seemingly impenetrable. Human life often presents extreme challenges, both external (like arid conditions) and internal (emotional or spiritual struggles). Some individuals enter deserts seeking solitude, reflection, or spiritual awakening. Humans explore the depths of their souls, seeking meaning, purpose, and self-discovery. Desert societies adapt to extreme conditions, finding ways to survive and thrive. Humans, too, adapt—navigating life’s challenges, evolving, and creating meaning even in adversity. Desert evokes mystery, resilience, and introspection—a canvas for both solitude and revelation.Now we're back to those 'inward' and 'outward' looking. An inward-looking society tends to focus on its internal affairs, identity, and well-being rather than actively engaging with external matters. It may prioritize self-preservation, cultural preservation, and maintaining existing norms and practices. The term highlights a tendency to turn inward, emphasizing introspection and self-concern.In contrast, an outward-looking society thrives on connections, mutual respect, and shared progress. They actively seek connections beyond their borders; they value international cooperation, cultural exchange, understanding; and engagement with the broader world, such a society appreciates diversity and learns from different perspectives. They are characterized by their openness, curiosity, and engagement with the wider world.They prioritize trade, diplomacy, and collaboration. They recognize the benefits of interconnected economies and peaceful relations. Trade agreements and diplomatic ties strengthen their global position. Outward-looking societies extend compassion and aid to those in need. They actively participate in humanitarian efforts and address global challenges. Solidarity and empathy guide their actions. They embrace innovation, research, and learning from others. They look beyond their boundaries for inspiration, knowledge, and progress. Cross-cultural exchanges foster creativity and growth.Some strategies are needed for balancing inward and outward perspectives. They are crucial for societies. These strategies may include education and awareness teach global history, geography, and current affairs, and promote empathy and open-mindedness. Cultural exchange programs encourage people to explore other cultures, languages, and traditions and foster mutual understanding and appreciation. They are engaging in international trade and diplomacy and balancing self-interest with cooperation. Extending help beyond borders during crises to show solidarity with affected communities and collaborating on climate action and conservation to recognize shared responsibility.The terms 'inward-looking' and 'outward-looking' are not necessarily old, but they describe different perspectives on global politics. Inward-looking refers to a focus on domestic affairs, policies, and national interests. Countries adopting an inward-looking approach prioritize internal stability, economic growth, and social welfare. Examples include protectionist trade policies, immigration restrictions, and self-sufficiency efforts.Outward-looking describes a broader perspective that considers international relations, global challenges, and cooperation. Outward-looking countries engage in diplomacy, trade agreements, and collaborative efforts to address shared issues. Examples include participation in international organizations, climate accords, and humanitarian aid.The terms ‘inward-looking’ and ‘outward-looking’ provide a convenient short-hand way of contrasting these two different attitudes and policies, says Hla Myint. Some countries seek to promote economic development through the expansion of foreign trade and by maintaining an open-door policy towards private foreign investment, foreign aid, and immigration. Other countries seek to promote economic development through domestic industrialization and import substitution and regard ‘economic planning’ as a protective shell to insulate their economies from what they regard as undesirable and disturbing external influences.It is usual to identify the ‘outward-looking’ countries with free trade and export policies and the ‘inward-looking’ countries with protectionist and import-substitution policies, Myint added. However, a systematic characterization of these two types of countries should take into account at least four other ingredients of policy.It is necessary to emphasize policies toward the domestic economy since a country’s export performance will depend not only on foreign trade policies in a narrow sense but also on a wide range of policies affecting the domestic economy. These include not only the appropriate fiscal and monetary policies to maintain an equilibrium rate of exchange but also other policies, notably pricing policies for products and factors of production which reflect their relative scarcities, and an appropriate development of agriculture, as well as the infra-structural framework to bring out the potential comparative advantage.The outward-looking trade policies will have to be supported by a corresponding ‘open’ type domestic policy, permitting flexible adjustments to the world market forces. Conversely, the inward-looking trade policies will have to be buttressed by a ‘closed’ type of domestic economic policy, to insulate and preserve whatever disequilibrium may exist within the domestic economy against the disturbing or equilibrating forces from abroad.In the Asian context, Hong Kong may be described as an ‘outward-looking’ country par excellence. Hong Kong is not a country in itself; it is a Special Administrative Region (SAR) of China. However, it has historically been considered outward-looking due to its global economic connections, international trade, and financial services. Hong Kong’s strategic location as a major port and its status as a global financial hub contribute to its openness to the world.Myanmar, also known as Burma (the official name until 1989), throughout most of her post-war history, may be looked upon as an extreme example of an ‘inward-looking’ country. Since 1962, Myanmar has emphasized self-reliance, with a decline in overseas trade and a lack of foreign investment in manufacturing. Despite state ownership of large enterprises, small privately owned businesses have thrived. However, the country’s industrial sector remains relatively underdeveloped compared to other nations in the region.Malaysia, along with other ASEAN nations, aims to be an 'outward-looking and global player.' She balances national aspirations with contributions to ASEAN community-building. Thailand has indeed embraced an outward-looking approach in recent years. Thailand has become a net outward investor, and actively participates in external relations through ASEAN. Her commitment to regional cooperation and global engagement reflects an outward-looking stance. The Philippines has adopted an outward-looking approach in recent years, positioning itself strategically in the evolving geopolitics and geoeconomics of Asia. The Philippines is actively engaging with the world, considering both security and economic aspects. Caught between the United States and China, the Philippines plays a central role in ASEAN security affairs. The U.S. remains its crucial security partner, while China is a top trading partner. The Philippines’ position in trade, supply chains, and shipping routes puts it in the spotlight. She faces challenges related to automation, digitalization, climate change, and migration.Indonesia during the period of Sukarno’s ‘Guided Economy’, together with Burma, was the inward-looking country of Southeast Asia in contrast to the more outward-looking countries of Malaysia, Thailand, and the Philippines. However, the policy of relying on domestic savings and maintaining self-sufficiency in capital resources, Indonesia, during the Sukarno era, was not so purely ‘inward-looking’ since it relied on substantial foreign aid from various sources. Besides, the mandate of the Indonesian Constitution expects this country, to look 'outward'. Of course, policies should be in line with the constitutional mandate, right?With the change-over from the Sukarno to the Soeharto era in 1966, Indonesia moved away from its older inward-looking attitudes. Apart from carrying out effective macroeconomic stabilization policies, Soeharto’s ‘New Order’ introduced three sets of policy reforms. First, the foreign trade regime was liberalized and simplified and imports of raw materials and capital goods became more easily available. Second, the preferential treatment previously given to state enterprises was reduced and it became official policy to promote the development of the private sector alongside the state sector. Third, and perhaps most important, a new foreign investment law was introduced which succeeded in attracting large inflows of private investment. These reforms, together with the export boom in oil and raw materials, were followed by a dramatic improvement in Indonesia’s export performance and economic growth in the 1970s. Indonesia’s export growth increased from 3.4 percent per year during 1960-70 to 6.5 percent per year during 1970-81, and her growth rate in terms of aggregate GDP increased from 3.9 percent per year during the 1960s to 7.8 percent per year during the 1970s. Over the twenty years, the ratio of her exports to GDP increased from 13 percent in 1960 to 28 percent in 1981. All these developments have the effect of placing Indonesia among the more outward-looking countries of Southeast Asia.Indonesia’s journey toward becoming an outward-looking country has been intriguing. Indonesia’s delicate dance between China and the U.S. reflects its strategic position in Southeast Asia. The U.S. has been Indonesia’s top defense partner. Initiatives like the $3.5 million maritime training center in Batam demonstrate Washington’s commitment to supporting Indonesia’s role in regional peace and security. Regular military exercises (Garuda Shield) enhance cooperation. In terms of defense and security, Indonesia is closer to the U.S.Indonesia’s relations with China are primarily economic and has been growing in recent years. China is Indonesia’s second-largest source of foreign direct investment (after Singapore) and also one of Indonesia’s major trading partners. China has been actively involved in several infrastructure projects in Indonesia. Facing cost overruns, the Jakarta-Bandung High-Speed Railway was funded by China as part of its Belt and Road Initiative (BRI). Proposed projects in North Sumatra, North Kalimantan, North Sulawesi, and Bali collectively form the Regional Comprehensive Economic Corridor. China’s involvement aims to enhance connectivity and economic development in these regions. Indonesia plans to replace Jakarta as its capital with Nusantara. Chinese construction firms are eyeing opportunities in this ambitious city-building project.Public pressure drives Indonesia to exert global influence, even with limited resources. Nepotism remains a significant challenge in Indonesian politics. Nepotism refers to favoritism shown to family members or close associates in political appointments, business, or other areas. Nepotism will give rise to new class differences, which will tarnish equality. It has existed in Indonesia since colonial times and persisted during the New Order era under President Suharto. In the post-reformation era (starting in the1998s), Indonesia underwent fundamental political changes and democratization.As an Indonesian, you will no longer be able to hide it, because the international world already knows. Nepotism remains a significant challenge in Indonesian politics. Allegations of nepotism against Indonesian President Joko Widodo and his son Gibran Rakabuming Raka have raised concerns. Gibran, running for vice president in 2024, is only 36 years old, violating the age limit for candidates. The Constitutional Court’s decision to raise the age limit sparked speculation that President Widodo interfered in the election for his son’s benefit. Gibran’s limited political experience and debate performance have led to questions about his suitability for high office. Foreign media has dubbed him the 'Nepotism Baby' due to his family connections. Addressing nepotism is crucial to safeguarding Indonesia’s democratic integrity.Corruption remains a significant challenge in Indonesia, impacting governance, public trust, and economic development. In 1998, during the final year of Soeharto’s dictatorship, Indonesia was considered the most corrupt nation globally. Since then, Indonesia has made progress, but challenges persist. The 2022 Corruption Perception Index (CPI) ranks Indonesia 110th out of 180 countries surveyed, with a score of 34 out of 1001. This score represents a 4-point drop from the previous year (2021) when Indonesia scored 38 and ranked 96th globally. Recent trends show that President Joko Widodo’s policies have faced scrutiny. Some observers argue that corruption within his inner circle has gone unchecked. While international indicators show improvement, Indonesia must address gaps in integrity, anti-corruption laws, and implementation. Indonesia faces an ongoing battle against corruption, requiring sustained efforts to strengthen institutions and promote transparency.The modern oligarchy emerged during Suharto’s authoritarian rule, allowing powerful bureaucrats and businesses to accumulate wealth and authority. Under President Joko Widodo, democracy supporters have raised alarms about the oligarchic subversion of Indonesia’s democratic institutions. Jokowi’s administration faced criticism for undermining democratic norms, such as weakening the anti-corruption body and passing laws that rolled back legal achievements. The 2024 election saw discussions about democratic regression and nepotism.Indonesia’s population size, strategic location, and economic potential suggest it will play a more significant role in international affairs. However, Indonesia won’t emerge as a major power in the short to medium term. The broad challenge lies on Prabowo Subianto's shoulders will be very heavy. Hopefully, this prediction will be wrong. With the general's leadership style as 'patriot' and 'democratic', and the values he's been holding on. of 'the well-being of my people' will still maintain enthusiasm.'Life is like a cup of tea'. Life represents our journey, experiences, and existence. A cup of tea symbolizes the moments we encounter—both bitter and sweet. Boiling water in the cup represents life’s challenges and trials. The tea leaves symbolize our choices, relationships, and opportunities. Steeping time shows the passage of days, weeks, and years. Adding sugar or milk to the tea means joy, love, and comfort. Drinking the tea sip by sip means that we navigate life one step at a time, savoring each moment. Sometimes it’s scalding, other times soothing. And finally, when you've had your tea and left the empty cup, it's the end of our journey, leaving memories behind. So, embrace your cup of tea and appreciate every flavor it offers!We are continuing this discussion about 'inward' and 'outward', from a global perspective, biidznillah."Cananga then recited a poem,Mamaku ... istrinya papaku, anaknya nenekku, anaknya kakekku[My mum ... my dad's wife, my grandmother's child, my grandfather's child]Mamaku ... saudarinya tanteku, saudarinya pamanku, tantenya sepupuku[My mum ... my aunt's sister, my uncle's sister, my cousin's aunt]Ayahku ... suaminya mamaku, ayahnya kakakku, ayahnya adikku[My father... my mum's husband, my brother's father, my sister's father]Ayahku ... anaknya kakekku, anaknya nenekku *)[My father ... my grandfather's child, my grandmother's child]Ponakanku ... anaknya saudariku, anaknya iparku, cucunya ayahku, cucunya mamaku[My nephew... my sister's son, my brother-in-law's son, my father's grandson, my mum's grandson]Ponakanku ... cicitnya kakekku, cicitnya nenekku[My nephew... my grandfather's great-grandson, my grandmother's great-grandson]Ponakanku ... cucu buyut moyangku seusai mereka beradu[My nephew... the great-grandson of my ancestors after they went to bed]Ponakanku ... temannya anak temanku, boleh jadi, temannya teman-temanku[My nephew... my friend's child's friend, probably, my friend's friend]Dan ponakanku ... berpeluang membentuk kasta-kasta baru[And my nephew... has the opportunity to form new castes]
Citations & References:
- Fernand Joly & Guilhem Bourrié (Eds.), Mankind and Deserts: Deserts, Aridity, Exploration and Conquests, 2020, Wiley
- Hla Myint, Inward and Outward-Looking Countries Revisited: The Case of Indonesia, Bulletin of Indonesian Economic Studies, Vol. XX No. 2, August 1984, Routledge
*) "Mamaku" and "Ayahkuku" written by Adelia Dwi Cahyani
